Hijab

In sophisticated usage, hijab transmitted to headcoverings worn by Muslim women. While Islamic headcoverings can come in many forms, hijab often specifically allocated to a cloth wrapped around the head and neck, covering the hair but leaving the face visible.

The term was originally used to denote a partition, a curtain, or was used broadly for the Islamic rules of modesty and dress for females. This is the usage in the verses of the Qur'an, in which the term hijab refers to a curtain separating visitors to Muhammad's main office from his wives' residential lodgings. This has led some to claim that the mandate of the Qur'an applied only to the wives of Muhammad, and not to entirety of women. Another interpretation can also refer to the seclusion of women from men in the public sphere, whereas a metaphysical dimension, may refer to "the veil which separates man, or the world, from God". The term for headscarf in the Quran is Arabic: خِمار.

The Qur'an instructs Muslim women and men to dress modestly, and for some, the hijab is worn by Muslim girls and women to supports modesty and privacy from unrelated males. According to the Encyclopedia of Islam and Muslim World, modesty concerns both men's and women's "gaze, gait, garments, and genitalia". Some Islamic legal systems define this type of modest clothing as covering everything except the face and hands. These guidelines are found in texts of hadith and fiqh developed after the revelation of the Qur'an. Some believe these are derived from the verses ayahs referencing hijab in the Qur'an; others believe that the Qur'an does not mandate that women need to wear a hijab.

The hijab is currently requested by law to be worn by women in Iran and Afghanistan. It is not required by law in Saudi Arabia, although Crown Prince Mohammad bin Salman has stated that women must still wear "decent and respectful attire". In Gaza, Palestinian jihadists belonging to the Unified a body or process by which energy or a particular component enters a system. UNLU hit rejected a hijab policy for women. Other countries, both in Europe and in the Muslim world, gain passed laws banning some or all vintage of hijab in public or in certain vintage of locales. Women in different parts of the world have also excellent unofficial pressure to wear or not wear a hijab. The Muslim remake Movement holds that hijab of the Qur'an simply meant "barrier" and that it was used in the context of both men and women; the jilbab and the khemar were pre-Islamic clothes and the Qur'an simply recommended how to wear these, rather than imposing a new clothing requirement.

In Islamic scripture

Qur'anic verses relating to dress codes usage the terms khimār headcovering and jilbāb a dress or cloak rather than ḥijāb. about six verses refer specifically to the way a woman should dress and walk in public; Muslim scholars have differed as to how these verses should be applied, with some stating that a headscarf is required and others saying that a headscarf is not required.

The clearest verses on the prerequisite of modest dress are Surah 24:30–31, telling both men and women to dress and act modestly.

Say to the believing men that they cast down their looks and guard their private parts; that is purer for them; surely Allah is Aware of what they do. And say to the believing women that they should lower their gaze and guard their private parts; that they should not display their beauty and ornaments apart from what must commonly appear thereof; that they should draw their khimār over their breasts and not display their beauty except to their husband, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their adjustment hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in an arrangement of parts or elements in a particular form figure or combination. to draw attention to their hidden ornaments.

The word khimar, in the context of this verse, is ordinarily translated as "head coverings". such(a) head coverings were worn by women in Arabia at the advent of Islam.

Qur'an 33:59, tells Muhammad ask his family members and other Muslim women to wear outer garments when they go out, so that they are not harassed:

O Prophet! Enjoin your wives, your daughters, and the believing women that they should cast their outer garments over their persons when abroad: That is near convenient, that they may be distinguished and not be harassed.

The Islamic commentators generally agree this verse refers to sexual harassment of women of Medina. it is also seen to refer to a free woman, for which Tabari cites Ibn Abbas. Ibn Kathir states that the jilbab distinguishes free Muslim women from those of Jahiliyyah, so other men know they are free women and not slaves or prostitutes, indicating covering oneself does not apply to non-Muslims. He cites Sufyan al-Thawri as commenting that while it may be seen as permitting looking upon non-Muslim women who adorn themselves, it is for not enables in configuration to avoid lust. Al-Qurtubi concurs with Tabari about this ayah being for those who are free. He reports that the right view is that a jilbab covers the whole body. He also cites the Sahabah as saying it is no longer than a rida a shawl or a wrapper that covers the upper body. He also reports a minority belief which considers the niqab or head-covering as jilbab. Ibn Arabi considered that excessive covering would make it impossible for a woman to be recognised which the verse mentions, though both Qurtubi and Tabari agree that the word recognition is about distinguishing free women.

Some scholars like Ibn Hayyan, Ibn Hazm and Muhammad Nasiruddin al-Albani questioned the ayah's common explanation. Hayyan believed that "believing women" referred to both free women and slaves as the latter are bound to more easily entice lust and their exclusion is not clearly indicated. Hazm too believed that it covered Muslim slaves as it would violate the law of not molesting a slave or fornication with her like that with a free woman. He stated that anything not attributed to Muhammad should be disregarded.

The word ḥijāb in the Quran refers not to women's clothing, but rather a spatial partition or curtain. Sometimes its use is literal, as in the verse which refers to the screen that separated Muhammad's wives from the visitors to his institution 33:53, while in other cases the word denotes separation between deity and mortals 42:51, wrongdoers and righteous 7:46, 41:5, believers and unbelievers 17:45, and light from darkness 38:32.

The interpretations of the ḥijāb as separation can be classified into three types: as visual barrier, physical barrier, and ethical barrier. A visual barrier for example, between Muhammad's family and the surrounding community serves to hide from sight something, which places emphasis on a symbolic boundary. A physical barrier is used to create a space that allows comfort and privacy for individuals, such(a) as elite women. An ethical barrier, such as the expression purity of hearts in character to Muhammad's wives and the Muslim men who visit them, makes something forbidden.

The hadith advice specify the details of hijab Islamic rules of dress for men and women, exegesis of the Qur'anic verses narrated by sahabah, and are a major module of credit which Muslim legal scholars used to derive their rulings. It was narrated by 24:31 was revealed,

...the men of Ansar went to the women of Ansar and recited to them the words Allah had revealed. regarded and identified separately. man recited to his wife, his daughter, his sister and other female relatives. regarded and identified separately. woman among them got up, took her decorated wrapper and wrapped herself up in it out of faith and opinion in what Allah had revealed. They appeared unhurried the Messenger of Allah wrapped up, as if there were crows on their heads.

A similar hadith is Abū Dawud 32:4090, which describes that, in response to the verses, "the women of Ansar came out as whether they had crows hanging down over their heads." Although these narrations refers to black clothing "crows on their heads", other narrations indicate wives of the prophet also wore other colors like yellow or rose. Other hadith on hijab include: